These creatures have every kind of miraculous power, whether they be good or bad. Hanuman, famed in both epics, the divine monkey, with whom is associated the divine 'king of bears' J[=a]mbavan (III. 280. 23), can grow greater than mortal eye can see (III. 150. 9). He is still worshipped as a great god in South India. As an illustration of epic spiritism the case of Ilvala may be taken. This devil, _d[=a]iteya_, had a trick of cooking his embodied younger brother, and giving him to saints to eat. One saint, supposing the flesh to be mutton (here is saintly meat-eating!), devours the dainty viand; upon which the devil 'calls' his brother, who is obliged to come, whether eaten or not, and in coming bursts the saint that has eaten him (iii. 96). This is folk-lore; but what religion does not folk-lore contain! So, personified Fate holds its own as an inscrutable power, mightier than others.[40] There is another touch of primitive religious feeling which reminds one of the usage in Iceland, where, if a stranger knocks at the door and the one within asks 'who is there?' the guest answers, 'God.' So in the epic it is said that 'every guest is god Indra' (_Parjanyo nn[=a]nusa[.m]caran_, iii. 200. 123. In the epic Parjanya, the rain-god, and Indra are the same). Of popular old tales of religious bearing may be mentioned the retention and elaboration of the Brahmanic deluge-story, with Manu as Noah (iii. 187); the Açvins' feats in rejuvenating (iii. 123); the combats of the gods with the demons (Namuci, Çambara, Vala, Vritra, Prahl[=a]da, Naraka), etc. (iii. 168).